In a series of poems, the Pentateuch foreshadows the arrival of the Messiah as a "coming king." In Genesis 49:8-12, Judah poetically emphasizes the ideal kingship promised to his house. It depicts a victorious king whose reign encompasses all nations. A restoration of Eden’s abundance will accompany his arrival. A second poem in Numbers 24:5-9 begins with a vision of the Lord’s garden being restored and a future king rising. An extended quotation from Genesis 49:9 identifies the king in Numbers 24 with the king in Genesis 49.
The third poem in Deuteronomy 33:4-7 is identical to the poem in Genesis 49. Moses describes a king surrounded by his devoted subjects, the tribes of Israel. Then, addressing Judah, Moses asks God to fulfill his promise of a Judah king. In Deuteronomy 33:7, Moses imagines the king reuniting God’s people and begs God to send him: “O that you would bring him to his people.”[1]
A close reading of the poetry in the three Pentateuch passages above corresponds to the promise narratives in Genesis (Gen 12-50). The Genesis promise narratives revolve around God making a divine promise to Abraham’s “seed.” “All the nations of the earth will be blessed through your seed,” God promises Abraham (Gen 22:18).[2]
From the perspective of Moses, is the “seed” Israel (collective) or Jesus (singular)? Paul answers the question in Galatians 3:16, 29, “Christ is the seed of Abraham.”[3] Paul asserts that Christians are Abraham’s seed as a collective unit. This is a Messianic expectation from the Pentateuch.
Paul could make this assertion because Christians are united to Christ and are thus derivatively the seed of Abraham and heirs of God’s promises to Abraham. What was promised to Abraham and Israel is now received by all who believe in Christ.[4]
The Balam narrative also has a possible messianic revelation. Israel heads to the land of promise and camps on Moab across from the Jordan River in Numbers 22 and 24 after the first generation of Egyptian exiles dies in the wilderness. Balak, Moab’s king, asks Balaam to curse Israel out of fear (Num. 22:6). Balaam cannot curse Israel because God vows to bless them (cf. 22:6, 12; 23:7–8, 20, 25; 24:9, 10).[5]
Two of Balaam’s oracles, concerning the rise of a future king in Israel (Numbers 24:3-9, 15-19) and a victorious military figure who will destroy Moab and Edom (Numbers 24:7b, 17-19),[6] infuriate King Balak. From a mountain, Balaam extols how Israel’s territory will enlarge (Num. 24:5–7a) and declares that God’s people will defeat their enemies (vv. 8–9).
In this vision of Israel’s future greatness, Balaam says, “His king shall be higher than Agag” (v. 7b). Number 24:17, Balam prophesies, “A star shall come out of Jacob, and a scepter shall rise out of Israel.”[7]
David fits the profile of a king who brings Israel victory over Moab and Edom (cf. 2 Sam. 8). Because of the cosmic language used here, as well as the way Edom represents national judgment in general (cf. Isa. 34; Obadiah), this oracle may raise hopes for a king greater than David, possibly Christ the Messiah.[8]
[1] John H. Sailhamer, The Meaning of the Pentateuch: Revelation, Composition, and Interpretation (Downers Grove, IL: IVP Academic, 2009, 469.
[2] Sailhamer, The Meaning of the Pentateuch, 473.
[3] Sailhamer, The Meaning of the Pentateuch, 522.
[4] Roger Mohrlang, Gerald L. Borchert, Cornerstone Biblical Commentary, Vol 14: Romans and Galatians (Carol Stream, IL: Tyndale House Publishers, 2007), 300.
[5] Andrew T. Abernethy and Gregory Goswell, God’s Messiah in the Old Testament: Expectations of a Coming King (Grand Rapids, MI: Baker Academic, 2020), 22.
[6] John H. Sailhamer, The Meaning of the Pentateuch: Revelation, Composition, and Interpretation (Downers Grove, IL: IVP Academic, 2009), 469.
[7] Abernethy, God’s Messiah in the Old Testament, 23.
[8] Abernethy, God’s Messiah in the Old Testament, 23–24.